Jabala Upanishad· Jābālopaniṣad
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अध्याय 1 / 1

The Freedom to Renounce at Any Time

तत्क्षणे संन्यास

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अध्याय १

श्लोक 1

ॐ बृहस्पतिरुवाच याज्ञवल्क्यं यदनु कुरुक्षेत्रं देवानां देवयजनं सर्वेषां भूतानां ब्रह्मसदनम् ।अविमुक्तं वै कुरुक्षेत्रं देवानां देवयजनं सर्वेषां भूतानां ब्रह्मसदनम् ।तस्माद्यत्र क्वचन गच्छति तदेव मन्येत तदविमुक्तमेव ।इदं वै कुरुक्षेत्रं देवानां देवयजनं सर्वेषां भूतानां ब्रह्मसदनम् ॥ अत्र हि जन्तोः प्राणेषूत्क्रममाणेषु रुद्रस्तारकं ब्रह्म व्याचष्टे येनासावमृती भूत्वा मोक्षी भवति तस्मादविमुक्तमेव निषेवेत अविमुक्तं न विमुञ्चेदेवमेवैतद्याज्ञवल्क्यः

oṃ bṛhaspatiruvāca yājñavalkyaṃ yadanu kurukṣetraṃ devānāṃ devayajanaṃ sarveṣāṃ bhūtānāṃ brahmasadanam | avimuktaṃ vai kurukṣetraṃ devānāṃ devayajanaṃ sarveṣāṃ bhūtānāṃ brahmasadanam | tasmādyatra kvacana gacchati tadeva manyeta tadavimuktameva | idaṃ vai kurukṣetraṃ devānāṃ devayajanaṃ sarveṣāṃ bhūtānāṃ brahmasadanam || atra hi jantoḥ prāṇeṣūtkramamāṇeṣu rudrastārakaṃ brahma vyācaṣṭe yenāsāvamṛtī bhūtvā mokṣī bhavati tasmādavimuktameva niṣeveta avimuktaṃ na vimuñcedevamevaitadyājñavalkyaḥ

हिन्दी अर्थ

बृहस्पति ने याज्ञवल्क्य से कहा: जो कुरुक्षेत्र देवताओं का यज्ञस्थान और सब भूतों का ब्रह्मसदन है, वही अविमुक्त है — देवताओं का यज्ञस्थान और सब भूतों का ब्रह्मसदन।

English

Brihaspati said to Yajnavalkya: "That Kurukshetra which is the sacrificial ground of the gods and the dwelling of Brahman for all beings — the Avimukta is indeed Kurukshetra, the sacrificial ground of the gods and the dwelling of Brahman for all beings. Therefore, wherever one goes, let him think, 'This is that very Avimukta.' Indeed this is Kurukshetra, the sacrificial ground of the gods, the dwelling of Brahman for all beings. For here, when the breaths of a creature are departing, Rudra declares the saving Brahman, by which one becomes immortal and attains liberation. Therefore let one resort to the Avimukta alone; let him not abandon the Avimukta." So said Yajnavalkya.

अध्याय १

श्लोक 2

अथ हैनमत्रिः पप्रच्छ याज्ञवल्क्यं य एषोऽनन्तोऽव्यक्त आत्मा तं कथमहं विजानीयामिति ॥ स होवाच याज्ञवल्क्यः सोऽविमुक्त उपास्यो य एषोऽनन्तोऽव्यक्त आत्मा सोऽविमुक्ते प्रतिष्ठित इति ॥ सोऽविमुक्तः कस्मिन्प्रतिष्ठित इति ।वरणायां नाश्यां च मध्ये प्रतिष्ठित इति ॥ का वै वरणा का च नाशीति ।सर्वानिन्द्रियकृतान्दोषान्वारयतीति तेन वरणा भवति ॥ सर्वानिन्द्रियकृतान्पापान्नाशयतीति तेन नाशी भवतीति ॥ कतमं चास्य स्थानं भवतीति ।भ्रुवोर्घ्राणस्य च यः सन्धिः स एष द्यौर्लोकस्य परस्य च सन्धिर्भवतीति ।एतद्वै सन्धिं सन्ध्यां ब्रह्मविद उपासत इति ।सोऽविमुक्त उपास्य इति ।सोऽविमुक्तं ज्ञानमाचष्टे ।यो वैतदेवं वेदेति

atha hainamatriḥ papraccha yājñavalkyaṃ ya eṣo'nanto'vyakta ātmā taṃ kathamahaṃ vijānīyāmiti || sa hovāca yājñavalkyaḥ so'vimukta upāsyo ya eṣo'nanto'vyakta ātmā so'vimukte pratiṣṭhita iti || so'vimuktaḥ kasminpratiṣṭhita iti | varaṇāyāṃ nāśyāṃ ca madhye pratiṣṭhita iti || kā vai varaṇā kā ca nāśīti | sarvānindriyakṛtāndoṣānvārayatīti tena varaṇā bhavati || sarvānindriyakṛtānpāpānnāśayatīti tena nāśī bhavatīti || katamaṃ cāsya sthānaṃ bhavatīti | bhruvorghrāṇasya ca yaḥ sandhiḥ sa eṣa dyaurlokasya parasya ca sandhirbhavatīti | etadvai sandhiṃ sandhyāṃ brahmavida upāsata iti | so'vimukta upāsya iti | so'vimuktaṃ jñānamācaṣṭe | yo vaitadevaṃ vedeti

हिन्दी अर्थ

फिर अत्रि ने पूछा: इस अनंत, अव्यक्त आत्मा को मैं कैसे जानूँ? याज्ञवल्क्य ने कहा: उसकी उपासना अविमुक्त के रूप में करो। यही अनंत अव्यक्त आत्मा है।

English

Then Atri asked Yajnavalkya: "How shall I know this Self who is infinite and unmanifest?" Yajnavalkya said: "He is to be worshipped as the Avimukta; this Self who is infinite and unmanifest is established in the Avimukta." "In what is the Avimukta established?" "Between the Varana and the Nasi." "What is the Varana, and what is the Nasi?" "It wards off (varayati) all the faults done by the senses, therefore it is the Varana; it destroys (nashayati) all the sins done by the senses, therefore it is the Nasi." "And which is its place?" "The junction of the eyebrows and the nose — that is the junction of the heavenly world and the world beyond. Knowers of Brahman worship this junction as their twilight; the Avimukta is to be worshipped." He teaches the knowledge of the Avimukta — he who knows this thus.

अध्याय १

श्लोक 3

अथ हैनं ब्रह्मचारिण ऊचुः किं जप्येनामृतत्वं ब्रूहीति ॥ स होवाच याज्ञवल्क्यः ।शतरुद्रियेणेत्येतान्येव ह वा अमृतस्य नामानि ॥ एतैर्ह वा अमृतो भवतीति एवमेवैतद्याज्ञवल्क्यः

atha hainaṃ brahmacāriṇa ūcuḥ kiṃ japyenāmṛtatvaṃ brūhīti || sa hovāca yājñavalkyaḥ | śatarudriyeṇetyetānyeva ha vā amṛtasya nāmāni || etairha vā amṛto bhavatīti evamevaitadyājñavalkyaḥ

हिन्दी अर्थ

फिर ब्रह्मचारियों ने पूछा: किस जप से अमरत्व होता है? याज्ञवल्क्य ने कहा: शतरुद्रिय से। यही अमरत्व के नाम हैं, और इन्हीं से मनुष्य अमरता की ओर जाता है।

English

Then the students of Brahman said to him: "Tell us, by what recitation is immortality gained?" Yajnavalkya said: "By the Shatarudriya; these indeed are the names of the immortal. By these one becomes immortal." So said Yajnavalkya.

अध्याय १

श्लोक 4

अथ हैनं जनको वैदेहो याज्ञवल्क्यमुपसमेत्योवाच भगवन्संन्यासं ब्रूहीति ।स होवाच याज्ञवल्क्यः ।ब्रह्मचर्यं परिसमाप्य गृही भवेत् ।गृही भूत्वा वनी भवेत् ।वनी भूत्वा प्रव्रजेत् ।यदि वेतरथा ब्रह्मचर्यादेव प्रव्रजेद्गृहाद्वा वनाद्वा ॥ अथ पुनरव्रती वा व्रती वा स्नातको वाऽस्नातको वोत्सन्नग्निको वा यदहरेव विरजेत्तदहरेव प्रव्रजेत् ।तद्धैके प्राजापत्यामेवेष्टि,न् कुर्वन्ति ।तदु तथा न कुर्यादाग्नेयीमेव कुर्यात् ॥ अग्निर्ह वै प्राणः प्राणमेव तथा करोति ॥ त्रैधातवीयामेव कुर्यात् ।एतयैव त्रयो धातवो यदुत सत्त्वं रजस्तम इति ॥ अयं ते योनिरृत्विजो यतो जातः प्राणादरोचथाः ।तं प्राणं जानन्नग्न आरोहाथा नो वर्धय रयिम् ।इत्यनेन मन्त्रेणाग्निमाजिघ्रेत् ॥ एष ह वा अग्नेर्योनिर्यः प्राणः प्राणं गच्छ स्वाहेत्येवमेवैतदाह ॥ ग्रामादग्निमाहृत्य पूर्वदग्निमाघ्रापयेत् ॥ यद्यग्निं न विन्देदप्सु जुहुयात् ।आपो वै सर्वा देवताः सर्वाभ्यो देवताभ्यो जुहोमि स्वाहेति हुत्वोधृत्य प्राश्नीयात्साज्यं हविरनामयं मोक्षमन्त्रः त्रय्यैवं वदेत् ।एतद्ब्रह्मैतदुपासितव्यम् ।एवमेवैतद्भगवन्निति वै याज्ञवल्क्यः

atha hainaṃ janako vaideho yājñavalkyamupasametyovāca bhagavansaṃnyāsaṃ brūhīti | sa hovāca yājñavalkyaḥ | brahmacaryaṃ parisamāpya gṛhī bhavet | gṛhī bhūtvā vanī bhavet | vanī bhūtvā pravrajet | yadi vetarathā brahmacaryādeva pravrajedgṛhādvā vanādvā || atha punaravratī vā vratī vā snātako vā'snātako votsannagniko vā yadahareva virajettadahareva pravrajet | taddhaike prājāpatyāmeveṣṭi,n kurvanti | tadu tathā na kuryādāgneyīmeva kuryāt || agnirha vai prāṇaḥ prāṇameva tathā karoti || traidhātavīyāmeva kuryāt | etayaiva trayo dhātavo yaduta sattvaṃ rajastama iti || ayaṃ te yonirṛtvijo yato jātaḥ prāṇādarocathāḥ | taṃ prāṇaṃ jānannagna ārohāthā no vardhaya rayim | ityanena mantreṇāgnimājighret || eṣa ha vā agneryoniryaḥ prāṇaḥ prāṇaṃ gaccha svāhetyevamevaitadāha || grāmādagnimāhṛtya pūrvadagnimāghrāpayet || yadyagniṃ na vindedapsu juhuyāt | āpo vai sarvā devatāḥ sarvābhyo devatābhyo juhomi svāheti hutvodhṛtya prāśnīyātsājyaṃ haviranāmayaṃ mokṣamantraḥ trayyaivaṃ vadet | etadbrahmaitadupāsitavyam | evamevaitadbhagavanniti vai yājñavalkyaḥ

हिन्दी अर्थ

फिर विदेह के जनक ने आकर कहा: भगवन्, संन्यास बताइए। याज्ञवल्क्य ने कहा: ब्रह्मचर्य पूरा कर गृहस्थ बने। गृहस्थ होकर वानप्रस्थ हो, फिर संन्यास।

English

Then Janaka of Videha approached Yajnavalkya and said: "Venerable one, teach me renunciation." Yajnavalkya said: "Having completed the student life, let one become a householder; having been a householder, let him become a forest-dweller; having been a forest-dweller, let him wander forth. Or otherwise, let him wander forth straight from the student life, from the household, or from the forest. Again, whether he has taken vows or not, whether he has bathed or not, or has let his fires go out — on the very day he becomes dispassionate, on that day let him wander forth. Some perform the Prajapatya sacrifice; but let him not do so — let him perform only the Agneyi, for fire is the vital breath, and he thereby makes it so. Let him perform the Traidhatavi, for the three elements are sattva, rajas and tamas. With the mantra 'This is your source, from which, born, you shone from the breath; knowing that breath, ascend, O Agni, and increase our wealth,' let him smell the fire. This vital breath is indeed the source of fire; with 'Go to the breath, svaha' he says just this. Let him bring fire from a village and have it smelt first. If he cannot find fire, let him offer in water: 'Water is indeed all the gods; to all the gods I offer, svaha.' Having offered, let him take it up and eat the oblation with clarified butter — a healthy one; this is the mantra of liberation, to be spoken in the threefold way. This is Brahman; this is to be worshipped." "So it is, venerable one," said Yajnavalkya.

अध्याय १

श्लोक 5

अथ हैनमत्रिः पप्रच्छ याज्ञवल्क्यं पृच्छामि त्वा याज्ञवल्क्य अयज्ञोपवीति कथं ब्राह्मण इति ।स होवाच याज्ञवल्क्यः ।इदमेवास्य तद्यज्ञोपवीतं य आत्मापः प्राश्याचम्यायं विधिः परिव्राजकानाम् ।वीराध्वाने वा अनाशके वा अपां प्रवेशे वा अग्निप्रवेशे वा महाप्रस्थाने वा ।अथ परिव्राड्विवर्णवासा मुण्डोऽपरिग्रहः शुचिरद्रोही भैक्षणो ब्रह्मभूयाय भवतीति ।यद्यातुरः स्यान्मनसा वाचा संन्यसेत् ।एष पन्था ब्रह्मणा हानुवित्तस्तेनैति संन्यासी ब्रह्मविदित्येवमेवैष भगवन्निति वै याज्ञवल्क्य

atha hainamatriḥ papraccha yājñavalkyaṃ pṛcchāmi tvā yājñavalkya ayajñopavīti kathaṃ brāhmaṇa iti | sa hovāca yājñavalkyaḥ | idamevāsya tadyajñopavītaṃ ya ātmāpaḥ prāśyācamyāyaṃ vidhiḥ parivrājakānām | vīrādhvāne vā anāśake vā apāṃ praveśe vā agnipraveśe vā mahāprasthāne vā | atha parivrāḍvivarṇavāsā muṇḍo'parigrahaḥ śuciradrohī bhaikṣaṇo brahmabhūyāya bhavatīti | yadyāturaḥ syānmanasā vācā saṃnyaset | eṣa panthā brahmaṇā hānuvittastenaiti saṃnyāsī brahmavidityevamevaiṣa bhagavanniti vai yājñavalkya

हिन्दी अर्थ

अत्रि ने पूछा: बिना यज्ञोपवीत के ब्राह्मण कैसे होता है? याज्ञवल्क्य ने कहा: इसका यज्ञोपवीत यही आत्मा है। जो आत्मा को जानता है, उसका सूत्र बाहर का धागा नहीं।

English

Then Atri asked Yajnavalkya: "I ask you, Yajnavalkya: how is one without the sacred thread a Brahmin?" Yajnavalkya said: "This very Self is his sacred thread. Having sipped water and rinsed the mouth, this is the rule for wandering ascetics: on the path of the heroes, or in fasting, or in entering water, or entering fire, or the great departure. Then the wanderer, wearing a discoloured cloth, shaven-headed, possessing nothing, pure, free from malice, living on alms, becomes fit for oneness with Brahman. If he is ill, let him renounce in mind and speech. This is the path found by Brahman; by it the renunciate, the knower of Brahman, goes." "So it is, venerable one," said Yajnavalkya.

अध्याय १

श्लोक 6

तत्र परमहंसानामसंवर्तकारुणिश्वेतकेतुदुर्वासऋभुनिदाघजड भरतदत्तात्रेयरैवतक- प्रभृतयोऽव्यक्तलिङ्गा अव्यक्ताचारा अनुन्मत्ता उन्मत्तवदाचरन्तस्त्रिदण्डं कमण्डलुं शिक्यं पात्रं जलपवित्रं शिखां यज्ञोपवीतं च इत्येतत्सर्वं भूःस्वाहेत्यप्सु परित्यज्यात्मानमन्विच्छेत् ॥ यथा जातरूपधरो निर्ग्रन्थो निष्परिग्रहस्तत्तद्ब्रह्ममार्गे सम्यक्सम्पन्नः शुद्धमानसः प्राणसन्धारणार्थं यथोक्तकाले विमुक्तो भैक्षमाचरन्नुदरपात्रेण लाभालाभयोः समो भूत्वा शून्यागारदेवगृहतृणकूटवल्मीकवृक्षमूलकुलालशालाग् निहोत्रगृहनदीपुलिनगिरिकुहरकन्दरकोटरनिर्झरस्थण्डिलेषु तेष्वनिकेतवास्य प्रयत्नो निर्ममः शुक्लध्यानपरायणोऽध्यात्मनिष्ठोऽशुभकर्म- निर्मूलनपरः संन्यासेन देहत्यागं करोति स परमहंसो नाम परमहंसो नामेति

tatra paramahaṃsānāmasaṃvartakāruṇiśvetaketudurvāsaṛbhunidāghajaḍa bharatadattātreyaraivataka- prabhṛtayo'vyaktaliṅgā avyaktācārā anunmattā unmattavadācarantastridaṇḍaṃ kamaṇḍaluṃ śikyaṃ pātraṃ jalapavitraṃ śikhāṃ yajñopavītaṃ ca ityetatsarvaṃ bhūḥsvāhetyapsu parityajyātmānamanvicchet || yathā jātarūpadharo nirgrantho niṣparigrahastattadbrahmamārge samyaksampannaḥ śuddhamānasaḥ prāṇasandhāraṇārthaṃ yathoktakāle vimukto bhaikṣamācarannudarapātreṇa lābhālābhayoḥ samo bhūtvā śūnyāgāradevagṛhatṛṇakūṭavalmīkavṛkṣamūlakulālaśālāg nihotragṛhanadīpulinagirikuharakandarakoṭaranirjharasthaṇḍileṣu teṣvaniketavāsya prayatno nirmamaḥ śukladhyānaparāyaṇo'dhyātmaniṣṭho'śubhakarma- nirmūlanaparaḥ saṃnyāsena dehatyāgaṃ karoti sa paramahaṃso nāma paramahaṃso nāmeti

हिन्दी अर्थ

परमहंसों में — संवर्तक, आरुणि, श्वेतकेतु, दुर्वासा, ऋभु, निदाघ, जडभरत, दत्तात्रेय, रैवतक और अन्य — चिह्न छिपा है, आचरण छिपा है; वे उन्मत्त नहीं, फिर भी उन्मत्त की तरह चलते हैं।

English

Among the Paramahamsas — Samvartaka, Aruni, Shvetaketu, Durvasa, Ribhu, Nidagha, Jadabharata, Dattatreya, Raivataka and others — hidden in mark, hidden in conduct, not mad yet behaving like the mad, one throws into the water, with "bhuh svaha," the triple staff, the water-pot, the sling, the bowl, the water-strainer, the topknot and the sacred thread — all of these — and seeks the Self. Bearing the form of a newborn, without knots, without possessions, well established in the path of Brahman, pure in mind, freed at the appointed time to sustain the breath, going for alms with the stomach as his bowl, equal in gain and loss, dwelling without a house in empty houses, temples, grass huts, anthills, the roots of trees, potters' sheds, fire-houses, riverbanks, mountain caves, hollows, waterfalls and open ground — striving, without possessiveness, devoted to pure meditation, established in the Self, intent on uprooting inauspicious deeds — he who gives up the body through renunciation is called a Paramahamsa; he is called a Paramahamsa.

स्रोत: https://sanskritdocuments.org/doc_upanishhat/jabala.itx · प्राप्त 30/9/2026

शास्त्रीय प्रामाणिकता एवं पारदर्शकताSources & Interpretation

स्रोत, संस्करण एवं व्याख्या वर्गीकरण

धर्म ग्रंथ पर मूल शास्त्र, पारंपरिक भाष्य और आधुनिक व्याख्या को पूर्णतः पृथक रखा जाता है ताकि पाठक को किसी भी व्याख्या के शास्त्र होने का भ्रम न हो।

सामग्री वर्गीकरण संकेत (Epistemic Content Labels)

६ स्तरिय प्रमाण व्यवस्था
मूल पाठOriginal text

अपौरुषेय / प्रामाणिक शास्त्र (Primary Canonical Scripture)

मूल संस्कृत, प्राकृत अथवा अवधी श्लोक/मंत्र। यह सर्वोच्च प्रमाण (प्रस्थान) है। इस पाठ में किसी भी आधुनिक व्याख्याकार का हस्तक्षेप नहीं है।

शाब्दिक अनुवादLiteral translation

पदार्थ व अन्वय (Direct Grammatical & Word-for-Word Meaning)

व्याकरणसम्मत प्रत्यक्ष शब्दार्थ (अन्वय)। बिना किसी दार्शनिक संप्रदाय के पूर्वाग्रह के, संस्कृत शब्दों का सटीक भाषांतर।

पारंपरिक भाष्यTraditional commentary

आचार्य परंपरा व टीका (Classical Lineage Commentary)

प्राचीन आचार्य परंपरा (यथा शंकराचार्य, रामानुजाचार्य, मध्वाचार्य, श्रीधर स्वामी) द्वारा विरचित शास्त्रीय भाष्य व टीकाएं।

सरल व्याख्याSimple explanation

भावार्थ व सुबोध प्रबोधन (Accessible Pedagogical Exposition)

आधुनिक जिज्ञासुओं के लिए सरल भाषा में भावार्थ। यह मूल मंत्र नहीं, बल्कि पाठ को सुगम बनाने हेतु संपादकीय व्याख्या है।

आधुनिक चिंतनModern reflection

समसामयिक विमर्श व अनुप्रयोग (Contemporary Application & Analysis)

दार्शनिक, मनोवैज्ञानिक व वैज्ञानिक समरूपताओं पर आधुनिक चिंतन। यह मूल शास्त्र का अंग नहीं है और इसे शास्त्रोक्त सिद्धांत के रूप में नहीं देखा जाना चाहिए।

शोध टिप्पणीResearch note

पांडुलिपि एवं ऐतिहासिक शोध (Critical Apparatus & Manuscript Research)

पांडुलिपि विविधताएं, पाठ-भेद (variant readings), छंद रचना, और ऐतिहासिक व तुलनात्मक भाषावैज्ञानिक शोध। यह शास्त्र का मूल संदेश बदलने हेतु नहीं, बल्कि पाठ की प्रामाणिकता परखने के लिए है।

पहचानकर्ता:Jabala Upanishad — Chapter 1
संस्कृत संस्करण:Imported text; printed edition not recorded

Digitised text taken from the archive linked below. It has not been collated against a printed edition by this site.

पुरालेखागार / स्रोत:Open Sanskrit text archives (see the source link)
गणना पद्धति:

Numbering follows the imported source and may differ from other editions.